Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scripâ—uâ—e That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vâ—written word of God yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Caluin coÌ„t 4. sess Con. Trident. in â—ntid Beza denotis Eccles tom 3. Tract Theoâ— p. 137. edit Anni 1582. Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not â—â—ly external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles that they were neuer expressely â—et downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this Word of God was deliuered preached and not written but the Apostles after wards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weak and friuolous seing that it relieth vpoÌ„ no sure ground yet notwithstanding tâ—at it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the câ—ieâ—e grounds of our whole faith which are not to be found expressely in Scripture 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necâ—ssary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scripture are discerned and made knowne from all those which be Apocriphall especially because aswell in times past as in these our daies there hath bin so many and so great Controuersyes about the Canonicall and Apocriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the books of holy Scripture in their Consession made at Confess Ruâ—ellana Act. 3. â—ochell and in the later end of some of their Bibles and yet neyther in the time of the old Testament nor in the tyme of the new Law was this CanoÌ„ euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what book is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If Suprac 5. therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwritteÌ„ if it be the written word in what Booke or Chapter is it to befouÌ„d if it be no where to be found our Aduersaries must needs coÌ„â—esse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre aâ—d vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whole credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euâ—r written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently Supra c. 9. 10. 12. 13 by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Hâ—retâ—kes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fâ—yth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words Supra cap. 3. themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writteÌ„ word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheif part of the word of God that is to say the true natiue sense of the same S. Basil l. de Spir. sanct c. 27. Brent contra Petr. â— Soto in suis prologom Kemnit cont 4. sess Conc. Trid. cùm agiâ— de 2. gen Tradiâ— 5. And this is that which S. Basil sayth that those who reiect the vnwritten points of fayth as indiscreet persons do
faith is the ground of the Church we speake of the generall faith of the whole Church 19. There are other arguments of our Aduersaries but we may easily answere Canus l. 2. de â—ocis Theol. c. 8. Bellar. l 3. deverbo Dei c. vlt. therunto by that whiâ—h hath byn already said the which Melâ—hior Canus and Bellarmine do prosecute and handle more at large vnto whom we referre the Reader For they are borrowed of the Anabaptists Libertines wherby the authority of the holy Scriptures themselues is no lesse diminished and infringed then that of the Church CHAP. VII That the Church doth not only giue a bare testimony but also authority to the Scripture THIS matter is heere briefly to be examined that it may more clearly be vnderstood how necessary the Churches approbation is to the establishing of the authority of the holy Scriptures But to the end that it may more clearely appeare wherof we dispute in this place it is to be considered that seing that our Aduersaries cannot deny but that the Church aâ—â—oardeth some testimony to the holy Scriptures they affime that this testimony of the Church is only a bare testimony and not a testimony of authority 2. For there are two kindes of testimonyes The one is called a testimony of authority because vpon it the truth of the things testified dependeth Yt is called also a necessary testimony because without it the thing in question is not sufficiently testified The other is called a bare testimony and not necessary that is to say when such a testimony is not so necessary because the matter is otherwise Ioan. 1. v. 7. sufficiently testified Such a testimony was that which S. Sohn Baptist gâ—ue of Christ For Christ had sufficient testimonies besides 3. Of the former testimony of authority Christ saith But I do not receyue my Ioan. 5. v. 34. 36. Ibid. testimony from men to wit the testimony of authority necessary For of the bare testimony he had spoken a little before You sent vnto Iohn and he hath giuen testimony to truth But this was a bare testimony wherfore Christ a little after said I haue a greater testimony then Iohn for the workes which the Father hath giuen me to profit them the very works which I do giue testimony of me that the Father hath sent me And the Father that sent me himselfe hath giuen testimony of me All which saith Christ of the testimony of authority Our Aduersaries therefore say that the Church giueth only a bare testimony to the Scriptures as S. Iohn gaue to Christ but she giueth not a necessary testimony or that of authority 4. But that the testimony of the Church is altogether necessary as that Matt. 3. v. vlt. Matt. 17. v. 5. wherof the authority of the Scriptures dependeth is very manifest by that which is said in the former Chapter And by that also which we alleadged in the first disputation where we shew that there is now no firme testimony wherby we may know certainly which booke is canonicall and which not besides the testimoniy of the Catholike Church For now neyther are the miracles wrought which God did in tymes past neyther doth God speake immediatly by himselfe as he spake in the baptisme and transfiguration of Christ VVherefore there remayneth only the third ordinary manner wherby God speaketh by the mouth of the Church The Church therfore doth not giue a bare testimony only to the holy Scriptures but the testimony of authority to wit that wherof the authority of the Scriptures dependeth as concerning vs and our knowledge 5. Moreouer if the doctrine of S. Paul stood in need of the Churches approbation as we haue already proued out of Supr c. 3. §. 13. huius Controu the Scriptures much more S. Lukes Ghospell who was oÌ„ly S. Pauls choller stood in need therof as Tertullian witnesseth especially because S. Luke receyued not those things which he wrot by reuelation from God Tertu l. 4. contra Marâ—â— 2. Luc. â— v. 2. as S. Paul did but by tradition from others as he hymselfe writeth And the same also may be said of S. Marke whose Ghospell as S. Hierome writeth the Apostle S. Peter approued and by his authority he commaunded it should be read in the Church 6. But neyther is it true that some say that the authority of approuing the Canonicall bookes was only resident in the Apostles and the primitiue Church but the ensuing Church hath it not For the Apostles did not approue all the Canonicall bookes of the new Testament For if they had donne so there had remained no doubt of many of them for many ages after the death of the Apostles euen among Catholike good men as we Supra ca. 5. Contr. 1. haue noted before But many yeares after the Apostles tyme by the generall Councells and Decrees of the Church some bookes were approued wherof there was before some doubt 7. Yea more then six hundred yeares after Christ there were many Catholikes who did not receyue the authority of the Toletan Concil c. 16. Apocalyps as appeareth out of the fourth Toletane Councell 8. And that which is more before the Councell of Trent ther were many Catholikes who thought that it was lawfull for them to doubt of all the bookes of the new Testament the which in tymes past S. Hierome seemed to iudge as doubtfull as are the Epistles of S. Iames the second of S. Peter the second and third of S. Iohn the Epistles of S. Iude the Epistles to the Hebrewes and the Apocalyps And if it had not byn for the Councell of TreÌ„t or some other new Decree of the Church none would as yet condemne them as Heretikes who called those bookes in question 9. By that which hath byn sayd it appeareth manifestly that the Canonicall Scriptures receiue their strength and authority not from the approbation of the primitiue Church but rather from the approbation of the Church succeeding yea euen of this present Church to wit of the Councell of Trent 10 Lastly albeit the present Church should not haue the authority of approuing Scriptures as these men say yet notwithstanding for three other reasons the authority testimony of this present Church is necessary First because we know not certainly what bookes the primitiue Church hath eyther written or not writen approued or reiected but by the testimony of the present Church Secondly neyther do we know whether those bookes came vncorrupted vnto vs or no but by the same testimony Thirdly because we cannot otherwise know which is the true sense of those bookes CHAP. VIII The Argumentes of our Aduersaryes are confuted THE first argument of our Aduersaries is The Church is grounded vpon the word of God and by the word also of God â—t is ingendred nourished and gouerned and it is subiect to the word of God as to the words of her spouse I answere our Aduersaries do in a manner coÌ„found the writen word of God
will stand for a reason for we will not be the papists schollers but their Iudges Luther will haue it so he saith that he is a Doctor aboue all the popes Dâ—ctors So Luther concluding at last that the word alone shal remayne in his new Testament though it should make all his Aduersaries mad and he addeth further that he is only sory that he had not added two wordes more to the text and translated it after this manner we are iustifyed by only faith without any workes of any law 4. Zwinglius also who first in our age endeauored to perswade many that the body of Christ is not really contayned in the Sacrament of the Eucharist the better to establish this his error goeth about to Zuing. l. de vera falsa relig c. de Euchar. §. 202. in lib. excuso Tiguri 1555. proue that those words of Christ this is my bâ—dy are very well translated thus this signifieth my body with this his new translation he is so rauished as if he had receaued the same from heauen for these are his words So therefore hath Luke with whome we content our selues without citing any other Euangelist And hauing taken bread he gaue thankes brake it and gaue it them saying This signifyeth my body which is giuen for you do this in remembrance of me Thou seest O faithfull soule but yet wrapped in absurd opinions how all thinges heere agree and nothing is violently eyther taken away or added so as thou hast cause to wonder that thou hast not byn alwayes of this opinion and much more that any dare so boldly teare and rent the body of this speach so well ioyned together So Zwinglius in the praise of his new translation wherein he arrogates more authority to himselfe theÌ„ is due so as that of Cicero in his booke de diuinatione may well be applyed to him I neuer saw any man arrogate greater authority to himselfe and in the end say iust nothing 5. Moreouer concerning Caluins and Bezas errors in translating or rather peruerting the holy Scriptures whole books Calu l. 2. instit c. 16. in c. 26. Matt. v. 39. inc 27. â—â—aâ—th v. 46. Item in Catech. Dom. 10. Bez. in c. 5. ad Heb. v. 7. traÌ„ct Theol. pag. 657. iuxta edit Geneu 1582. are extant as also of the corruptions of the Geneua Bibles which are euery yeare increased but this shall much more commodiously be declared heerafter in the particuler CoÌ„trouersies We will only heere set downe one example of a corruption to be found in Caluins Bezas and all the Geneua Bibles And this coruption is forged of purpose by them to confirme a new and notable blasphemy against Christ and himselfe by some apparent testimony of Scripture for they teach in many places that Christ when he praied in the Garden was seized with an extreme feare least God being angry with him for our sinnes for which he had taken vpon him to satisfy should inflict vpon him eternall damnation neither did Christ feare without cause for they say he suffered vpon the Crosse the paynes of a damned person the torments of hell for these are the impioâ—s words of Caluin Christ suffered in his soule the torments of a forlorne and damned man and Beza saith at what tyme Christ hange vpon the Crosse he was in the middest euen of the torments of hell which is as much as to say that God himselfe was not only afraid of the torments of hell but that he suffered and endured them for it is euident that Christ was true God But against these absurd Paradoxes we are to dispute heerafter It shall suffice heere to shew that they haue depraued the holy Scripture to fortify this theyr impious assertion for wheras it is written in the fifth to the Hebrewes Heb. 5. v. 7. and 7. v. that Christ was heard of God for his reuerence Caluin first and after Beza and all the Geneua Bybles make the text to say Christ was heard by reason of his feare or because he was afraid but that in Bez. annot anni 1598. the last Edition Beza hath added more words to the text making it sound thus His prayer being heard he was deliuered frâ—Ì„ this feare Moreouer Caluin in his commentaries and Beza in his annotations seeke to proue out of this text that Christ feared eternall damnation that he was deliuered out of this feare by his prayers which he offered with teares true it is that in the French Bibles lately printed at Geneua in the yeare 1605. they haue put in the margent vel pro sua reuerentia where inforced by truth they manifestly contradict Caluin and Beza who plainly deny that this place is so to be traÌ„slated yet least their inconstancy should be noted they leaue the former words in the text ayant estè exaucé de ce qu' il craignoit that is in latin exauditus est ex â—o vel in eo quod timuit 6. But all others as well Catholikes as their Aduersaires who haue written before Caluin translate pro sua reuerentia vel pro pietate sua as Erasmus Bucer the Tigurines in their Bibles of the yeare 1542. Nay Sebastian Castalio for this cause sharply reprehendeth Castal in defen suae translat Bibl. in fine Castalio for this cause sharply reprehendeth Beza who glorieth that Caluin was the first that found out this new explication in a note of his vpon this 7. v. See his editions the yeare 1560. 1565. 7. The third shift is their false exposition of the text though neuer so truly translated for by diuers commentaries and little notes in the margent they goe about to perswade their Readers the clean contrary to that which is expressely in the text See examples hereof in this Chapter in the latin edition CHAP. XV. The fourth fifth and sixt shift that our Aduersaries vse in deprauing the Word of God THE fourth shift of our Aduersaries is to fly to figuratiue and metaphoricall speaches for it is most true that was Aug. l. 3 dedoct Christ cap. 10. wittily obserued by S. Augustine If sayth he the mind be preoccupated with any erroneous opinion whatsoeuer the Scripture saith to the contrary men take to be a figuratiue speach And surely there is no kind of figuratiue speaking to which our aduersaries at one tyme or another haue not recourse but there are three figures of which our Aduersaries doe oftenest serue themselues in deprauing the holy Scriptures which Matt. â—â— v. 26. Calâ— l. 4. Instit c. 17. sect 21. are these Metonymia Hyperbole and Ironia Metonymia is a figure very familiar with Caluin for by it he peruerteth many places of Scripture yea euen those plaine words of Christ this is my body for hauing disputed long about the sense of those words at last he concludeth thus I omit sayth he Allegories and Parables least any man should thinke that I seeke euasions and to go from the matter in
consequently coÌ„mend vnto vs Traditions and the vnwritten Word of God seing that therein consisteth the principal part of holy Scripture to wit the true sense of the wordes CHAP. XI Wherein is declared how we may know the Apostolicall Traditions AMONG the other argumentes of our Aduersaries this is one that we cannot know certainly which are the Traditions of the Apostles seing that many Heretikes in times past pretended also that their heresyes were agreing to Apostolicall Traditions Moreouer they obiect that Traditions may easily be corrupted and changed for this cause Scripture was ordayned that the doctrine deliuered by word of mouth might continue the longer without any falsification or corruption But we answere to this their reason that the auncient Heretikes also by supposed and false Scriptures which they attributed falsely to the Apostles did confirme and proue their heresies Aug. de ciu Dei l. 15 23. subfinem Many thinges saith S. Augustine were alleadged by heretikes as though they were the sayings of the Prophets and Apostles But yet for all that they were not iudged to be the most certaine and Canonicall Scriptures 2. But the Traditions of the Apostles may so certainly and easily be known from supposed and false Traditions as the Canonical Scriptures may be knowne from the Apocriphall for they are both knowne by the same meanes and authority that is to say by the authority doctrine and testimony of the Catholike Church which neyther can deceiue any nor be decevued her selfe 3. And albeit speaking of humane matters the Scripture is more certaine theÌ„ Tradition alone yet it happeneth otherwise in matters concerning God because in these there is the authority of God and the continuall assistance of the Holy Ghost hath place which doth not suffer the Church to erre and hence it is that the Tradition only of the Church which is not so much written in paper as printed 1. ad Cor. 5. v. 3. 4. in the hartes of Christians is a most certayne and faithfull keeper of all the pointes of our diuine faith 4. Moreouer if euen Christ himself had with his owne hand writteÌ„ in brasse all the pointes of our faith they should notwithstanding not haue had so great certainty as now Ecclesiasticall Traditions haue vnlesse the same keeper of the diuine doctrine had byn also present For that which is imprinted in brasse may be rased and blotted out and the brasse it selfe may be consumed by fyre But those thinges which are imprinted in the hartes of Christians by the holy Ghost can neuer perish or be any way changed 5. And what we haue said of knowing the Apostolicall Traditions is to be vnderstood whether the Church assembled in a generall Councel declared it so or it became knowne and manifest by the continuall and generall custome of the whole Church Also whether the question be of Tradition belonging to faith or only belonging to rites and Ceremonyes For of the Tradition belonging to faith that is to say of not baptizing againe those which are baptized once before by heretikes are these wordes of S. Auguâ—tine Albeit indeed of this thing saith he S. Aug. Tom. 7. contra Cresâ—on Gram. l. 1. cap. penu t. tâ—ere can no example be alleadged out of Canonicall Scriptures yet notwithstanding we hould the truth of the same holy Scriptures in tâ—â—s matter when we do that which generally the whole Catholik Church holdeth the which euen the authority of the Scriptures themselues commend vnto vs so as because the holy Scripture cannot erre whosoeuer seareth to be deceaued by the difficulty or obscurity of this question let him go to the same Church for counsell the which the holy Scripture vâ—ry clearely sheweth and S. Aug. Tom. 7de bapt coÌ„t Donat. l. 4. cap. 14. demonstrateth vnto vs. Hitherto S. Augustine And disputing in another place against the Donatists concerning the baptisme of Infants That saith he which the whole Catholike Church holdeth nor was ordayned by generall Councells but yet alwaies kept and obserued by all is most truly to be belieued to haue byn deliuered vnto vs by Apostolicall authority S. Aug. Tom. 2. Epist 118. adâ—anuar c. 5. Calu. l. 4. Instit c. 4. sect vlt. sub fi l. 3. c. â— sect 10. in medio 6. But of the Ecclesiasticall rites and Ceremonies the same S. Augustine speaketh in this maÌ„ner Yf the Catholike Church through the whole world hold and practise any thing it is a signe of great madnesse to dispute whether it is to be done so or noe By which words of S. Augustine it may easily be vnderstood what was the opinion vniforme doctrine of the whole auncient Church concerning this point For our Aduersaries themselues do say that S. Augustine was a most faithfull witnesse of antiquity Vnto whome I referre the Readers if they desire to know certainly any more of the sense of Antiquity The end of the first Controuersy THE SECOND CONTROVERSY OF THE PROPERTIES OF OF THE TRVE CHVRCH The first Part of the second Controuersy CHAP. I. Of the Properties and Offices of the true Church of Christ in generall IN the disputation of the Church that first of all is to â—e obserued that whereas our Aduersaries haue â—rought in and do hold many erroneous opinions they do all proceed out of ignorance of the true definition and Nature of the Church It is a true saying of the Apostle that they which 1. Tim. v. 6. 7. erre and wâ—nder from the true faith are conuerted into vaine talke desirous to be Doctours of the Law not vnderstanding neyther what things they speake nor of what they affirme For if our Aduersaries did well vnderstand or could conceyue what is imported by the Name Nature of the Church they would neuer affirme so many absurdityes of the Church of Christ We will therfore first of all declare and explicate what is to be vnderstood properly by the name â—of the Church 2. But this best of all is declared by the Properties of the Church of Christ and by her Offices coâ—mended vnto vs in the holy Scripture it selfe and those we call Properties which do agree with the Church as she hath relation vnto Christ her chiefe head and Pastour But those we call her Offices which the Church exerciseth towards her Children There are indeed many properties of the Church assigned by holy Scripture but it shall suffice vs to alledge and note these fiue only 3. The first is that the Church is the spouse of Christ I will betroth thee vnto me Osee 2. 19. 20. for euer saith the Prophet Osee and againe I will betroth thee vnto me in saith And Isaias The bridegrome will reioyce in his bride and thy Isa 6â— v. 5. God she speaketh vnto the Church shall reioyce in thee Christ also by the Prophet Salomon sayth Come o my spouse from Libanus Cant. 4. v. 8. In the new Testament also the Church is called the spouse of Christ He
A SVMMARY OF CONTROVERSIES WHEREIN Are briefly treated the cheefe Questions of Diuinity now a dayes in dispute betweene Catholikes Protestants especially out of the holy Scripture WRITTEN IN LATIN By the R. Father Iames Gordon Huntley of Scotland Doctour of Diuinity of the Society of IESVS And translated into English by I. L. of the same SOCIEâ—Y The I. Tome deuided into two Controuersies THE SECOND EDITION IHS Permissu Superiorum M. DC XVIII THE CONTENTS OF THE ENSVING CONTROVERSIES CONTROVER I. The first Part of the first Controuersy treateth of the Written Word of God Of the Scope and Methode of this Treatise Chap. 1. Of the VVord of God in generall Chap. 2. Of the written VVord of God Chap. 3. How we are to seeke out the true sense meaning of the holy Scripture Chap. 4. How we may know which is the true letter of the holy Scripture Chap. 5. Of the Hebrew Text. Chap. 6. Of our Aduersaries new translations of the Byble Chap. 7. Of the Latin vulgar Edition Chap. 8. The place of Genesis She shall breake thy â—head is shewed to be well translated Chap. 9. Of the true sense of these wordes Ipsa coÌ„teret c. Chap. 10. That the written VVord is no fit Iudge of Controuersies concerning matters of fayth Chap. 11. VVhether the Scripture be obscure or hard to be vnderstood Chap. 12. VVhether the holy Scripture be to be translated into the vulgar tongue Chap. 13. That our Aduersaries vse many sleights in corrupting the VVord of God Chap. 14. The fourth fifth and sixt shift that our Aduersaries vse in deprauing the VVord of God Chap. 15. Of the seauenth and eight shift Chap. 16. Of the ninth and tenth shift Chap. 17. THE SECOND PART Of the first Controuersy handleth the vnwritten Word of God commonly called Traditions Of the true state of the Question Chap. 1. Out of the first and chiefest principles of faith it is clearly conuinced that three are Traditions Chap. 2. It is proued out of other particular points of saith that there are Traditions Chap. 3 VVhether there are any points of sayth to be alledged which are no where extant in the Bible Chap. 4. It is proued that there are Traditions by the testimonies of the holy Fathers Chap. 5. By the doctrine of our Aduersaries it is proued that there are Traditions Chap. 6. It is proued that there are Traditions by the absurdities which otherwise would follow Chap. 7. The Arguments of our Aduersaries taken out of the old Testament are confuted Chap. 8. That place of S. Pauls Epistle to the GalathiaÌ„s the which our Aduersaries do obiect against Traditions is examined Chap. 9. Other obiections of our Aduersaries against Traditions are refuted Chap. 10. It is declared how we may know the Apostolicall Traditions Chap. 11. CONTROVER II. The first part of the second CoÌ„trouersy treateth of the properties of the true Church of Christ Of the properties and offices of the true Church in generall Chap. 1. That out of the true Church of Christ there is no saluation Chap. 2. That the Church of Christ is to continue for euer Chap. 3. That this Church which hath alwayes continued hath alwayes byn visible Chap. 4. The arguments against the visible Church are confuted Chap. 5. Other arguments of our Aduersaries against the visible Church are confuted Chap. 6. That this visible true Church of Christ cannot erre in matters of sayth Chap. 7. That there is no lawfull calling of preachers or Pastours of the Church but by the visible Church Chap. 8. THE SECOND PART Of the second Controuersy treateth of the Ground of Fayth VVhether the Church be the foundation and ground of our fayth And of the true state of this Question Chap. 1. The properties of the ground and rule of our saith are alledged Chap. 2. That the Scripture alone is not the ground or rule of sayth Chap. 3. That the priuate or particuler spirit of euery one is not the ground or rule of sayth Chap. 4. That the Catholike Church is the ground or rule of our fayth Chap. 5. The arguments of our Aduersaries are confuted Chap. 6. That the Church doth not only giue a bare testimony but also authority to the Scripture Chap. 7. The Arguments of our Aduersaries are confuted Chap. 8. That the Church is the Iudge of all Controuersies in matters of Fayth Chap. 9. THE THIRD PART Of the second Controuersy treateth of the true Marks of the Church Of the false and true signes or Markes of the Church in generall Chap. 1. That the true Church of Christ is One Holy Catholike Apostolike Chap. 2. That the Roman Church only is the true Church of Christ is proued by the properties of the true Church Chap. 3. That the Church of Rome is the true Church of Christ is proued by the offices of true Church Ch. 4. By the signes of the true Church it is declared that the Roman is the true Church of Christ Cap. 5. That the Church of the Citty of Rome is the chiefest of all the visible Churches of Christ is clearly conuinced by the holy Scriptures Chap. 6. That the Church of Rome is the chiefest and head of all other is proued out of the auncient Fathers and euen by the confession of our Aduersaries themselues Chap. 7. The arguments of our Aduersaries against the Church of Rome are confuted Chap. 8. Of the Adoration of the Pope of Rome and of the kissing of his feete Chap. 9. Of Generall Councells Chap. 10. Of the Authority of the Auncient holy Fathers Chap. 11. THE FIRST CONTROVERSY OF THE WRITTEN WORD OF GOD. The first Part of the first Controuersy CHAP. I. Of the Scope and Methode of this Treatise ALL the Controuersyes of this tyme may be reduced to two heades for eyther they are certayne generall principles foundations of our faith and Religion or they are particuler questions appertayning to the same Amongst other generall Principles there be two about which is the greatest contention at this day the one is the Word of God the other the Church we will first speake of the word of God and afterwardes of the Church and lastly we will examine euery particuler Controuersy if God shall graunt vs life and health 2. Two things do now adayes hold many in errour The one is a false opinion that many haue who thinke it a matter of little importance whether they giue credit or no to many things taught by the Roman Church which daungerous perswasion may be taken out of the mindes of all faithfull people by that which we shall deliuer coÌ„cerning the word of God and the Church for thereby it shall euidently appeare that al thinges are firmely to be belieued which the Roman Church belieueth and that without this faith no man can hope to be saued The other is that such as desire to find out the true faith in euery particuler CoÌ„trouersy are oftentimes so hindred by the sleights and falshoods of our Aduersaryes as it will
or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
can establish Fayth concerning this matter 3. Iohn Caluin indeed sayth that it Lib. 1. Inst c. 7. sect 2. in fine is as easy for a faithfull man to discerne Canonicall Scripture from that which is not Canonicall as to one that seeth it is easy to discerne light from darknes and white from black But in so saying See Beâ—l lib. 1. de ver Deic 17. 18 19. he contradicteth both reason and experience for it is euident that in old tyme there was no small controuersy amongst the faythfull yea and amongst learned and godly men concerning many bookes of the old and new Testament yea and also euen now amoÌ„gst such as our Aduersaries esteeme faithfull men which Caluin Calu. pros in Ep. lac Epist ad Heb. ante â— Petri. himself in many places confesseth 4. Moreouer Caluins owne followers well perceauing this fly vnto their owne peculiar spirit by which they say they are chiefly perswaded and moued and not by the only consent of the Church But these speake nothing to the purpose for Rupell Confess art 4. in faith two thinges concurre one is the cause or origen of fayth to wit God himselfe and the holy Ghost whereof there is no controuersy betweene vs and them for we all acknowledge the holy Ghost to be the principall cause of the assent we giue by fayth that is to say that it is the holy Ghost who chiefly perswadeth vs to belieue The other is the obiect of fayth or that which is to be belieued whereof we now dispute for the holy Ghost doth not induce vs to belieue the false vncertaine deuises of men but the puâ—e and sincere word of God only we aske therfore of our Aduersaries by what expresse word of God he reuealeth vnto them that there are so many Canonicall bookes and neyther fewer nor more for we read not this any where in the Scripture and they admit only the written Word of God how can the holy Ghost Calu l. 1. Instit c. 9. sect 1. then perswade theÌ„ to belieue that which is not the word of God For we are not now to expect new reuelations from God as do the Anabaptists and Libertines whom for this cause our Aduersaries condemne It is necessary therefore that if they will haue vs belieue that they are perswaded by the holy Ghost to belieue such books only to be authenticall as they do say are such that they first shew this to be a truth expressely contayned in holy Scripture which they will neuer be able to do Wherfore there is no certainty with them eyther of the sense of the holy InnoceÌ„t 1. ep 3. c. vlt. CoÌ„ il 3. Carthag caÌ„ 47. S. Aug. Epist 335. Câ—cil Trident. sess 4. Scripture or of the Letter nor euer wil be vntill they returne vnto the Church agayne But we Catholikes are certaine of both for we haue a most faythfull Canon receaued in the Church more theÌ„ a thousand and two hundred yeares agoe confirmed by a generall and Oecumenicall Councell 5. And this to haue beene the faith and doctrine of the auncient Church for the discerning of true and authenticall Lib. 4. Inst c. 1â— sect vlt. Scriptures that short but pithy sentence of S. Augustine whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy sufficiently testifyeth saying I for my part would not belieue the Ghospell vnlesse I were moued by the authority Aug. coÌ„ Epist Manich. c. 5. of the Church of which place I will say more herafter in the Controuersy of the Church And else where he saith VVe receaue the old and new TestameÌ„t in that nuÌ„ber of bookes which the authority of the holy Catholike Aug. serm 10 de temp Church deliuereth So S. Augustine 6. I know our Aduersaries obiect many thinges against many bookes contayned in our Ecclesiasticall Canon but their chiefe arguments do not only derogate authority from those bookes but also from many others which they receaue as Canonicall For they obiect that some Fathers did sometymes doubt of those bookes which they will not admit but they are not ignorant that some Fathers of old haue doubted of the Epistles of S. Iames and S. Iude of the second Epistle of S. Peter of the 2. and 3. of S. Iohn of the Epistle to the Hebrewes and of the Apocalyps of which bookes they dare Rupell Confess art 3. not now doubt especially Caluins followers as is manyfest by their confession of faith 7. They say further that in those bookes which they reiect there are many thinges obscure difficult and full of contradiction but what booke of Scripture in a manner is there in the which there do not occurre sometymes thinges 2. Pet. 3. v. 16. obscure and hard to be vnderstod did not S. Peter acknowledge as much But as for true contradictions there are none at al how soeuer there may be some things which at the first sight may seeme to imply contradiction yet indeed all thinges agree very well togeather such a contradiction is oftentymes found in those bookes which euen our Aduersaries receaue Aug. dâ— Doâ—t Christia l. 2. c. 41. de ser Dom. in mont l. 1. c. 3. yea euen in the Ghospells themselues which for all that are not to be reiected but humbly soberly and piously to be interpreted as S. Augustine many tymes admonisheth 8. To conclude all the arguments that our Aduersaries make against these bookes are fully answered by Catholike writers which haue set out Commentaries Bell. Greâ—s Contro 1 l. 1. c. 7. sequ 〈◊〉 in sâ—â— Coronol vpon those bookes to wit Cornelius I ansenius vpon Ecclesiasticus Ioannes Laurinus vpon the booke of VVisedome Ioannes Maldonatus and Chrisâ—ophâ—r à Castâ—o vpon Baruch and Nicolas Serarius vpon the rest of the bookes of the old Testament which our Aduersaries call Apocripall to omit the most Reuerend and famous Cardinall Bellarmine and his Champion Iacobus Gretserus as also Iames Gordon Lesmoreus For it is sufficient only to haue cited them seeing that I write only an abridgment of Controuersies not any long commentaries vpon the Scripture And therfore conteÌ„t my selâ—e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures approued be the Councell of Trent or be vtterly destitute of any certayne and assured Canon CHAP. VI. Of the Hebrew Text. OVR Aduersaries when they are vrged with Catholike argumeÌ„ts taken from the Scriptures are wont to fly to the Hebrew Text of the old Testament and to the Greeke text of the new perswading themselues by this meanes to attayne to the true and propter sense of the letter wherfore somthing is to be sayd in this place of the Hebrew Greeke text both which appertayne to the Letter of the holy Scripture 2. We grant indeed that when the Latin translation is either ambiguous or lesse playne the Hebrew text is well and profitably looked into as also that
whole Chapters out of the Canticle of Canticles out of Ezethiel and other Prophets were obiected by the Catholikes Beza de not Ecâ—l Vol. 3. p. 137. edit an 158. they changing their mind confesse that very many places of Scripture are obscure but that all points of doctrine necessary to saluation are be found in places plaine and easy 2. For resolution of this question we must answere with a distinction and say that if the word Scripture be taken for the bare Letter only then doubtlesse the â— Cor. 3. v. 6. 7. 9. Scripture is obscure or â—ls S. Paul would not haue said that it killeth and causeth death and damnation but if it be taken properly that is to say togeather with the true sense and meaning thereof then it is not obscure but plaine inough in al things necessary to saluation and in this sense speaketh S. Augustine as do also other Fathers l. 3. de doct Christ c. 7. 9. whom our Aduersaries cite wheÌ„ they say that al things necessary to saluatioÌ„ are manifestly conteyned in the holy Scripture 3. Moreouer the holy Scripture is both manifest and obscure but not in regard of the same persons It is passing obscure and not to be vnderstood of the proud such I meane as despise the sense and consent of the holy Fathers yea and of the whole Catholike Church but to little ones and such as are humble who follow in al things the foresayd sense coÌ„sent it is manifest Psal 18. v. 8. and perspicuous The testimony of our Lord is faythfull sayth the Psalmist giuing wisedome to the little ones that is to such as are humble and not proud and Christ our Lord sayth thou hast hidden these thinges from Matt. 11. v. 25. the wise and reuealed them to little ones that is to the humble The Scripture indeed is obscure to such as want fayth are destitute of the holy Ghost but easy playne to those which abide preseuere in the faith of the Church by that meanes are guided gouerned by the holy Ghost 4. The Word of God shineth brightly the Word of God I say not the word of men nor the word of the Diuell for that only is the true Word of God which is in the true sense not in the bare letter for the letter depraued by a false seÌ„se is not the Word of God but the word of men or rather the word of the Diuell the word of God doth illuminate the eyes but the 2. Cor. 4. v. 41. eyes of such as haue eyes to see and not their eyes whose mindes Satan hath blinded so as the light of the Ghospell cannot shine to them 5. In vaine therefore do our Aduersaries heape togeather so many places of Scripture in which it is said that the Word of God is said to be cleare ful of light perspicuous for this is not attributed by the Scripture to the bare letter but to the letter ioined with the true sense which true seÌ„se cannot be had out of the Catholike Church 6. Neyther doth the Scripture say that the Word of God is manifest to all indifferently but to such only as being indued with the true fayth are humble of hart and therefore inspired by the holy Ghost if therefore our Aduersaries will haue the Scripture to be full of light and easy to be vnderstood of them it it necessary that they returne againe to the true Church in which only is true faith true humility the true sense of the Scripture the true spirit of God without which the holy Scripture will neuer be plaine cleare and manifest for it is great imprudency I will not say impudency to contend so eagerly and with such hostility about the plainenes and perspicuity of the holy Scripture and to haue no will to returne into that way which only leadeth to plainenes and perspicuity CHAP. XIII Whether the holy Scripture be to be translated into the vulgar tongue THAT we may briefly dispatch that which hath beene so largely treated of by many concerning this matter we will reduce all vnto foure generall assertions The first is There is no doubt but the Word of God is to be preached to the people in the vulgar tongue so as the question is only of the bare written letter 2. The second assertion is Neyther the example of Christ nor of the Primitiue Church do coÌ„uince that the Scripture is to be translated into the vulgar tongue but rather the contrary for Christ neuer commaunded the Iewes to translate the Scriptures out of the Hebrew tongue into the Syâ—iac and yet in Christs tyme the aunâ—ient Hebrew tongue was to the Iewes as the Latin is to the Ereâ—ch Italians and Spaniards and only the Syriac tongue was in vse amongst the common people which euen our Aduersaries confesse such I meane as are the more skillfull in the Syriac and Hebrew tongues as namely these Sebastian Munster in his preface before his Syriacal Caldaical Grammer Francis Iunius in his preface before the new Testament in the Syriac tongue of Tremelius Peter Martin Morentine of Nauarre in the preface of his Caldaical Grammer printed aâ— Roâ—hel the yeare 1590. 3. Neyther did S. Paul write in Latin to the Romanes but in Greeke though Hier. de Script Eccles in Luc. See S. Aug. l. 2. de doct Christ c. 11. seq not the Greeke tongue but the Latin was their vulgar tongue So S. Luke did â—rite the actes of the Apostles at Rome in Greeke and not in Latin And euen to S. Augustines tyme foure hundred yeares after Christ the Byble was not extant but in the three learned tongues Hebrew Greeke and Latin no not in the tyme of Rabbanus Maurus who liued Rab. l. 5. de inst Cler. c. 8. eight hundred yeares after Christ as himselfe testifyeth in expresse words 4. Neyther can our Aduersaries alleadge any authenticall example of the auncient Church for the translation of the Scripture into the vulgar tongue they tell vs indeed of one Vulphilâ—s a Bishop of the Gothes who is sayd to haue translated the Scripture into the Gothish tongue but he was not a Catholike but an Arian Heretike as witnesse Theodoret Theod. l. 4. hist Ecc. cap. vlâ— Socr. lib. 4. c. 27. Sozom l. 6. c. 37. Cass in hist tripart l. 8. c. 13. Socrates Sozomenus and Cassiodorus 5. For as for that which certayne late writers alleadge of S. Clâ—ysostome his translating of the Scripture into the Armenian tongue as also of S. Hierome his translating of the same into the Dalmatical toÌ„gue there can no certayne proofe be brought thereof And they who write this do not affirme that all the Scripture was translated by them but certayne partes only vsed of old to be read in the prayers of the Church as the Psalmes Epistles Ghospels and Lessons which were song publickely at Masse in the Canonicall houres which we read to haue byn graunted by Pope Iohn the eight of
this manner For the solution saith he L. Item apud §. A it Prâ—tor ff dâ— iniurijs of all things which may heere be alledged by the Philosophers for thus he calleth the Catholikes thou must obserue this rule which is an axiome among Lawiers that those thinges which do not deserue any speciall note or marke are vnderstood and esteemed as things neglected vnlesse they be specially noted But I pray thee iudge whether this article of the Trinity deserue any speciall note or no seeing that it is the chiefest and first ground of all our faith whereof the whole knowledge of God and Christ dependeth And whether it be expressely noted or no may be seene by reading ouer the Scriptures seing that there is not one word to be fouÌ„d of the Trinity in the whole Bible nor of the persons therof nor of the essence or vnity of the supposition nor of the vnity of nature in many distinct thinges and such like Thus farre Seruetus By this it euidently appeareth that all these monstrous strange opinions of latter Arians who are also called Anti-trinitarians do proceed from this one principle of our Aduersaries to wit that we must only belieue Scriptures and by this they are encreased But let vs now see other matters 9. The second point of faith is that Infants are to be baptized But our Aduersaries will neuer shew this in the holy Ioan. 3. v. 1. Scriptures For that one place which doth clearly conuince this to wit vnlesse he be borne againe of water and the spirit he cannot enter into the Kingdome of God they wrest and expound it in another sense For they will Calu. in cap. 5. Ioan. v. 5. not haue this word water to signify the element of water but the holy Ghost so Caluin Hence arose that wicked sect of the Anabaptistes who affirme now adayes that it is an vnlaw full and prophane thing to baptize Infants seing that there is no solide reason heereof extant in the Scriptures 10. For that wherunto Caluin and his followers do fly for refuge to wit that in the old Law Infants were circuÌ„cised Genes 17. v. 10. the Anabaptistes do easily confuâ—e both because coÌ„cerning that there was an expresse precept of God but there was none of the baptisme of Infants and the similitude also betwixt circumcision and baptisme doth not hold in all thinges for otherwise S. Aug Tom. 6. de haer cap. 84. S. Hier. coÌ„tra Hel uid Author de Eccl. dogm cap. 69. S. Ambros in Epist 7. ad SiriciuÌ„ Papam Epiph. haer 78. lunius coÌ„tra Bellar Controu 1. lib. 4. c. 9. nota 5. women should not be baptized but only men 11. The third point of faith is that the Blessed Virgin Mary the mother of God remayned allwayes a Virgin euen after her childbyâ—th For this is extant no where in Scripture and yet Heluidius was condemned as an Heretike by the whole auncient Church because he presumed to deny it 12. When Card. Bellarmine had alleadged this vn writteÌ„ point of faith to proue that all such pointes of faith were not expresly set downe in holy Writ Francisâ—us Iunius to answere vnto this difficulty was forced to take and approue the condemned heresy of Heluidius For he denyeth that we ought to belieue as a point of faith the perpetuall Virginity of our B. Lady But the ancient Fathers had neuer condemned Heluidius aâ— an Heretike vnlesse he had denyed a point of faith But in this manner are our Aduersaries forced to renew the old heresies of tymes past to the end they may defend this their paradoxe that we must only belieue Scriptures CHAP. IIII. Whether there are any pointes of faith to be alleadged which are no where extant in the Bible THE fourth Point that our Aduersaries also belieue but without expresse Scripture for it is that Christians cannot lawfully Concil Trident. sess 24. c. 2. haue more wyues at once for the Councell of Trent hath very well defined this to be a point of faith against the heresy of these tymes wherof we will speake more presently But yet our Aduersaries can neuer proue this out of Scripture only abstracting from the authority of the Church albeit they also agree with vs in the beliefe heerof Yea the examples of holy Scripture do rather perswade the coÌ„trary For those most holy men Abraham Iacob Dauid and many others had more wyues at once yet neuer did God reprehend this in them albeit he often sâ—ake vnto them Beza Ep. 1. ad Andream Dudiâ—ium 2. When Bernardine Ochiâ—e one of Caluins schollers did consider this he was not afrayd to perswade both by word and writing that Polygamy was yet lawfull of whome and of his most wicked life Beza writeth at large â— But Ochinus grounded only this his heresy in that principle of our Aduersaries before alledged to wit that we must belieue nothing which is not expresly in Beza in lib de Poligamia extat in iâ—it voluminis 2. suarum Tract Theol. Scripture And whereupon Beza himself in his booke which he wrote against the same Ochinus doth testyfy that Ochinus vsed this argument where Beza also manifestly acknowledgeth that Polygamy is not forbidden in holy Scripture by any expresse Law The other argumenâ— saith Beza of Ochinus is that Polygamy is not forbidden by any expresse law to the contrary but I answere that there are not lawes written of all thinges Thus Beza 3. But after ward indeed Beza goeth about to proue that Poligamy is contrâ—ry to the Law of Nature but the same difficulty still remayneth For according to our Aduersaries doctrine all thinges necessary to saluation are expressed in holy Scripture but the obseruatioÌ„ of all things belonging to the Law of Nature is altogeather necessary to saluation therefore the obseruation of these thinges is expressed in Scriptures or els truly many thinges necessary to saluation must be sought for out of the Scriptures Moreouer that Poligamy is vnlawfull is a point of faith but this as Beza confesseth is not expressely contayned in Scriptures therfore all the pointes of faith are not expressely contained in Scriptures 4. The first point of faith is that the Sacrament of Baptisme may only be giuen in water For this point is also very necessary for the Church least so great and worthy a Sacrament be prophaned contrary to the institution of Christ and yet our aduersaries will neuer be able to proue this out of the Scriptures only who deny that the forsaid place of S. Iohn is to be vnderstood of true water as we haue said before in the second point For the examples of holy Scripture do proue indeed §. 9. cap. praeced Beza Epist 2. ad Tho. Tilium fratrem Symmistam suum that water is the fit matter of Baptisme but they do not proue that there can be no other matter 5. When Beza did consider this well least that his foresayd principle that we must belieue nothing but
VI. Wherin euen by the doctrine of our Aduersaries it is proued that there are Traditions THE fourth argument wherby we proue Traditions is taken out of the doctrine of our Aduersaries For all those things which our Aduersaries do affirme to be points of fayth against the Catholike doctrine they teach and belieue them without any expresse Scripture For it cannot be found expressely in Scripture that fayth only iustifyeth that there are only two Sacraments of the new law that none should pray for the deâ—d c. for all these things and many others which they teach against vs they gather only out of Scriptures and that by some false and very weake consequence but it is no where expressely written that fayth only iustifieth that there are only two Sacraments that we must not pray to Saynts or for the dead c. 2. Moreouer there can no Catholike be found who doth not receaue and assuredly belieue the whole authenticall text of the holy Scripture why do they therfore condemne vs when they affirme that nothing is to be belieued besiâ—â— the text of Scripture wheras the whole Controuersy betwixt them and vs is of the vnwritten points of fayth which we affirme they deny 3. Our Aduersaries being conuinced by this argument do now at the last confesse that not only that is to be admitted and belieued as the pure word of God Beza de nâ—â—iâ— Ec. pag. 137. voluÌ„ 2. Theol. Tract â—dit an 1581. which is expresly written in holy Scripture but all that also which by a necessary consequence may be gathered out of it 4. But when they answere thus they are forced to depart and forsake that their first principle wheâ— by they affirmâ—d that all the poynts of fayth are expresly conteyned in Scriptures and that they were set downe in writing by the Apostles 5. Furthermore not perâ—auing so much they ioyne in opinion with vs so that they must needes indeed confesse that the Traditions of the Church are altogeather necessary For such things as are gathered out of Scriptures do rather belong to Traditions then to expresse Scripture For that which only consequently by reasoning discoursing is gathered out of Scripture albeit it very well and necessarily may be deduced from thence is not expressely in Scripture but only obsâ—urly secretly or vertually is conteined therin For no man can truly say that the conclusion which is only inferred out of the premisses is expresly conteined in the same premisses for otherwise our discourse and arguing were vayne and to no purpose But therfore do we reason and discourse to the end that that which lieth hidden vertually in the premisses may be expresly manifested in the conclusion 6. And that we may alleadge an example out of the Scriptures themselues when God the Father sayd this is my welbeloued Matt. 17. v. 5. Sonne heare him Out of these wordes we may very well gather and by a necessary consequence that the whole doctrine of Christ our Lord is to be heard and receiued of all yet none will say that al the doctrine of Christ is conteyned expresly in these few wordes And truely the holy Scripture is so fertill plentifull that many points of faith do as yet lye hidden and vnknowne therin which hitherto haue neuer byn gathered togeather by any but these thinges are conteyned vertually and not expressely in it 7. Moreouer after so many debates and contentions after so many bookes set forth against vs after so many slaunders wherby our Aduersaries charge vs as though we taught that the Scriptures are imperfect they at the last returne to our opinion For we do not deny yea we willingly acknowledge that all those things which rightly and without errour are deduced or gathered out of the expresse wordes of the holy Scriptures do belong vnto the written word of God and are contayned in holy writ obscurely not expressely vertually and not plainly For in that God doth reueale any thing in expresse wordes consequently and vertually he reuealeth all things which necessarily and without any errour may be deduced from thence 8. We graunt also that the Scripture consequently mediatly vertually as in a generall principle conteyneth all things necessary to saluatioÌ„ yea in that one only article of the Creed I belieue the holy Catholike Church in those few words also of Christ Luc. 19. v. 16. he who heareth you heareth me if the collection be rightly framed as we haue also said before in the 25 Chapter But when these thinges are gathered togeather which are not expressely in Scripture there is scarse any of them which is not vncertayne doubtful without the authority and Traditions of the Church Wherefore these collections do manifestly conuince the necessity and authority of Traditions 9. But that these collections may be vncertâ—yne and deceytfull both experieÌ„ce reasoÌ„ teacheth vs experieÌ„ce because almost all Heresies haue had their begâ—nning not from the Scripture alone in it selfe but from these collections badly framed and made For there is not almost any one heresy which is only grounded on the expresse wordes of Scripture without some other collection seing that almost all Heretikes both in tymes past as now alâ—o go about to proue and gather their heresies from the Scripture by certayne deceytfull sophistical arguments Arius for example out of those wordes of Christ the Father is greater then I did gather Ioan. 14. v. 28. but badly that Christ euen according to his diuine Nature was inferiour to his Father The new Arians out of those words of the ten coÌ„mauÌ„demeÌ„ts thou shalt not haue straÌ„ge Gods before me do gather but foolishly that Exod. 20. v. 3. the SoÌ„ne is not God the holy Ghost is not God So the Diuell himself against Christ Matt. 4. v. 6. vsed this reason It is written God hath giuen his Angells chargâ— of thee therfore cast thy selfe downe headlong Lastly all the arguments indeed which our Aduersaries at this tyme alledge against vs out of Scriptures and all the errours which they haue inueÌ„ted do take their beginning and strength from their new illations and reasons and not out of the bare and playne words of Scripture as will manifestly appeare in euery one of these Controuersies 10. The reason also is manifest why these their collections and reasons are vncertaine and doubtfull For in nothing can one more easily or more often erre then in these illations The which may proceed of many causes eyther because the illation it selfe is bad and Sophisticall or because the place of Scripture from whence it is gathered is falsified by some false exposition therof or because the proposition which is assumed and adioyned to the wordes of Scripture is false and ambiguous or because one or more wordes in that collection are vsed doubtfully that is to say in one sense in the premises and in another in the conclusion or lastly because there hapneth some errour to be in the collection which maketh
it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in maters of faith that there may arise a certayne and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others nor be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometimes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fifth argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertainty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Traditions of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councâ—lls in times past against the said heretiks loose their chiefâ—st strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike faith whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or noâ— because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes thereof were written before the death of the Apostles But such things as haue bâ—n done since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humane fayth which oftentimes deceaueth others and may be deceiued it selfe and therefore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scripture wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whiles they will only belieue and admit the Scripture but now lâ—t vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their Rupell Confess Art 5. Deut. 4. v. 2. Deut 12. v. vlt. fayth they take out of these words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a point of fayth which is not expressely set downe in Scripture 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of fayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that Calu. coÌ„tra 4 sess Concil Trident. many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both places of Deuterâ—nomy this word Ghal is vsed which sigâ—â—tieth oâ—tentines contrary or against so that the sense is Do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particie Gâ—â—l taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or agâ—iâ—st when the Apostle writeth to the 1. ad Cor. 4. v. 6. Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writteÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde â—s S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bouldly alledge against Traditions wheras the Apostle in that place doth not speake of the whole Calu in
belieue by faith are inuisible but by faith we belieue there is a Catholike Church as appeareth by the Apostles Creed therefore the Catholike Church is inuisible and not visible I answere that this is a weake argument albeit Calu. l. 4. â—nstit c. â— sect 1. in prinâ— Caluin also vseth it For if it were not it would proue that the holy Scripture were also inuisible because we belieue also the holy Scripture by faith yea it would also proue euen our Aduersaries Church to be as yet inuisible for they as yet belieue their Church by faith and yet they coÌ„fesse that their Church is now visible And truly if their Church had remayned stil inuisible they had neuer caused so many tumults in the Christian Common-wealth But certainly euen as in the holy Scriptures we see one thinge and belieue another we see the letters characters the which the Infidels also see but we belieue that the Scripture is most true in all thinges the which they do not belieue so we sâ— that the Church of Christ is extant the which also the Infidels do see for Turkes Iewes do very well know that there is a Pope and that there are Bishops Princes and Christian Nations but we belieue that this Church which we see is an holy Church is gouerned directed by the holy Ghost and that she cannot erre in matters of faith all which the Infidels do not belieue 3. The fifth argument None is in the Church but by faith but faith is inuisible therfore the Church also is inuisible I answere that this is a very weake consequence for otherwise we might reason thus None is man but by a reasonable soule but the soule of man indued with the vse of reason is inuisible therfore the whole man also is inuisible Also no Scripture is to be accounetd holy but by the authority of God but this authority is invisible therefore the Scripture also is inuâ—sible For it is not necessarie that a thing may be called visible that the chiefe part or reason thereof be visible but it sufficieth if any part therof be visible as manifestly appeareth in all visible substances for their chiefe partes to wit their substantiall matter and forme are thinges inuisible 4. Secondly I answere that the faith wherby a man is made a member of the visible Church is not only an interiour faith which is not to be seene but that which is euidently seene and declared by exteriour signes as for example by confessing publikely the said faith by receauing the Sacraments and such other exteriour acts The which is so true that this exteriour profession of our faith only without the interiour faith sufficeth that a man become a member of the visible Church as Bellarmine well proueth Bell. l. 3. de milit Eccl. c. â—0 seing that otherwise none could be certaine of his Prelate or Pastour because none can see the faith or mind oâ— another 5. Hence also it is that not only the predestinate and iust men are members of the visible Church but also such as be hypocrites and wicked men who professe their faith according to those wordes of Ioan. â—â— v. 2. Ibid. v. 6. Christ Euery branch in me not bearing fruit he will take it away And if any abide not in me he shal be cast forth by whcih wordes Christ sheweth that they also who doe not remayne in him that is to say those which are not predestinate and those which do not bring forth any fruit that is to say bad Christians are in him that is to say in his visible body which is the Church the which also almost all our Aduersaries confesse as we haue said before and Bellarmine proueth more at large 6. The sixt argument our Aduersaries Apoc. 12 v. â— 14. deduce out of the Apocalyps wherein it is said That a woman â—â—uested with the sunne which signifieth the true Church fled into the desert and remayned there for the space of 1260. dayes that is to say as our Aduersaries interprete it a thousand two hundred and sixty yeares Out of which they infer that the Church remayned inuisible as it were in the desert these thousand two hundred and sixty yeares last past I answere that this is a vicious argument for many reasons For first it is very absurd to thinke that the Church of Christ did ly hidden and invisible these thousand two hundred sixty yeares past For therupon it would ensue that the Church of Christ was inuisible then when it most florished was spread abroad ouer the whole world as for example in the tymes of S. Augustine Ambrose Hilary Athanasius Hierome Chrysostome Cyril c. Yea in the tyme also of all the auncient Councels the which our Aduersaries Confess Rupell Art 6. themselues do admit in their confession of faith For all these Fathers and ancient Councels haue byn within the space of the forsaid thousand two hundred and sixty yeares the which our Aduersaries do account from Pope Siluester till Luthers tyme wherefore this place of the Apoâ—â—lyps is not to be vnderstood of yeares but literally of daies only 7. Moreouer it is not certain that by this word desert is vnderstood any solitary place or such as is depriued of all the society or comfor of men For Primasius S. Prima in cap. 12. Apoc. Augustines scholler saith that by the foresayd word is signified the whole world the which also that desert signified through the which the Children of Israel Numer 14. v. 34. passed before they came to the land of Promise euen as by the sayd land of Promise was also signified the euerlasting lyfe Some others will haue the foresayd word desert to signfy a departure or forsaking of all sinnes and vices and all other pleasures of this world according to that saâ—ng of the Prophet Osee I will carry and lead her into the desert and I will speake vnto Osee v. 14. Psal 54. v. 8. her hart And that of Dauid Behould flying away I went farre off and I remayned in the desert 8. Lastly albeit we should graunt that this desert were some wyld or forsaken place yet neuâ—rthelesse it could not be gathered thereby that the Church of Christ eyther was or euer shal be inuisible For neyther this womaÌ„ which fled into the wildernesse signifieth the whole Church of Christ but some one famous Church the which Antichrist shall persecure most of all because it will strongly oppose it selfe against his impiety and wickednesse And in the end of the forsaid vision S. Iohn playnly affirmeth that the Dragon Apoc. â—2 v. 17. after the deliuery of that woman shall make warre against the rest of her seed who keep the commandmeÌ„ts of God and haue the testimony of Iesus Christ therfore besides that woman there wil be some out of the desert who will publikely professe the true faith of Christ against whom for that cause the Dragon will fight 9. But that we may now conclude
a little after he reduceth the principall Cal. eodeÌ„ c. 7. sect 4. infine sect 5. and chiefest certaynty of Scriptures and of our whole fayth to the particuler and priuate spirit of euery beleeuer The late Caluinists do put two grounds or rules of fayth to wit the Scripture and this priuate spirit But Catholikes do teach that neyther the Scripture alone is sufficient nor this priuate spirit togeather with the Scripture but moreouer the spirit and authority of the whole visible Church is necessary And this is the true state of of this question 8. We will therfore explicate foure things that this whole controuersy may more clearly be defined First what are the properties and conditions of the ground of fayth for by these the ground it selfe wil easily be knowne For euen as by the properties of a man it may be be knowen who is a true man and by the propirties of any other thing the thing it selfe many be knowne so by the properties of the ground of sayth the ground it selfe wil be knowne Secondly it shal be proued that the Scripture alone is not a sufficient ground or rule of fayth Thirdly that neyther any priuate spirit will suffice Fourthly that the authority of the Catholike Church is the most true ground and rule of fayth CHAP. II. The properties of the ground and rule of our fayth are alledged THERE are ten properties of the ground or rule of fayth and they are so manifest and certayne that none can doubt thereof The first is the continuall and neuer interrupted duration therof to the end of the world For euen as fayth and the Church do alwayes endure continue so must also the ground of fayth seing that nothing can consist without his foundation and ground 2. The second propertie is the most certayne and vndoubted truth therof in so much that it neyther can deceyue any nor be deceyued in any thing appertayning necessarily to saluation for otherwise it should be vncertaine and doubtfull yea also the fayth it selfe should be false and hurtfull vnto vs. 3. The third propertie is the certainty therof on our part For it is necessary that the true fayth be not only certayne in it selfe but also to vs. Because error and vncertaynty is ingendred in vs if the thing be ambiguously and obscurely proposed how certayne soeuer it be in it selfe 4. The fourth property is the strength immutability therof so that this ground can by no meanes be depraued changed or corrupted For otherwise truth will sometymes perish there will arise some error against fayth 5. The fifth property is the fullnesse sufficiency of those things which are to be belieued that is to say it must conteine all things appertayning to the Catholike fayth seeing that nothing can consist without his ground or foundation 6. The sixt property is the necessity therof that is to say it must necessarily be receaued of all who haue the true fayth and because without it true fayth cannot consist euen as the building cannot continue without the foundation 7. The seauenth property is that it is a manifest signe and token wherby Christians are distinguished from Infidells For he which wanteth the ground and rule of fayth is an Infidell but he who retayneth it is a true beleeuer 8. The eight property is that in euery article and conclusion of fayth this principle and ground is virtually conteyned seing that out of it all things are to be deduced they receiue their certaynty from it 9. The nâ—nth property is that it not only mooue Christians to belieue but that it also conuince the infidells For otherwise the way to faith and eternall saluation should not be knowne or open to Infidels 10. The tenth property is that it be conteyned expresly in the Apostles Creed wherein all the first groundes of our fayth are conteined for the Apostles after they had receiued the holy Ghost were not so forgetfull that in the Creed or Summary of fayth which they set downe to be belieued of all they would let passe the first and chiefest ground of fayth And thus much of the properties of the ground of fayth CHAP. III. That the Scripturealone is not the ground or rule of fayth THAT the Scripture alone is not the grouÌ„d of our fayth we haue already declared by the properties of the ground of fayth before alledged For of those ten properties the Scripture hath oÌ„ly one to wit Truth but al the other properties are waÌ„ting vnto it The which we clearly demoÌ„strate in this sort First of all a perpetuall duration and continuance is wanting For the holy Scripture began first vnder the old Law in Moyses tyme wheras two thousand yeares before there were both true beleeuers and a Church In like manner in the new law the Apostles began to write some yeares after they had receiued the holy Ghost 2. Secondly the certaynty on our part Supr coÌ„tro 1. c. 5. infra haccoÌ„t 6. cap. 15. is wanting seeing that we know not which is the Canonicall Scripture by the Scripture it selfe but by the authority of the Church as we haue proued before and will also more at large declare heereafter 3. Thirdly the foresaid strength immutability is wanting for euery part of the holy Scripture considered in it owne nature is subiect to many alterations and falsifications For it may be destroyed Supra Controu 1. cap. 4. it may be corrupted it may be wrested to contrary senses wherof we haue spoken before 4. Fourthly that fulnesse and sufficiency is wanting because all thinges necessary to saluation are not expressy coÌ„tained Supr CoÌ„trouers 1. c. 26. sequâ—nt in holy Scripture as we haue also declared before 5. Fiftly the foresaid necessity is wanting For without the holy Scripture there were in the law of Nature for the space of two thousand yeares many true belieuers And also long after Christ yea euen till the tyme of S. Irenaeus that is to say almost two hundred yeares there were many Nations who sincerely belieued Iren. lib. 3. cap. 4. in Christ without any holy Scripture as S. Irenaeus himselfe testifieth Lastly albeit Infidels should burne all the Bibles yet the faith of Christians should not therfore perish or be wholy ouerthrowne Therfore our faith doth not necessarily depend of the Scripture 6. Sixtly the seauenth property is also wanting for by the holy Scriptures the true Christians are not distinguished from Infidels because almost all Heretikes do both now receyue the holy Scriptures and in times past also receyued them 7. Seauenthly the eight propertie is wanting for there are many pointes of faith which rely vpon the Traditions of Supra Contr. 1. c. 26. 27. the Church only without any expresse Scripture at all as we haue declared before 8. Eightly the ninth property is wanting For Turkes and other Gentills who are only lead by naturall reason are very seldome or neuer conuerted by Scriptures only but we
adde also some other naturall reasons and perwasions that they may be conuerted For there are many things in holy Scripture which seeme opposite to naturall reason as the mysteryes of the Blessed Trinity Incarnation Resurrection of the dead c. 9. Ninthly there wanteth last of all the tenth property for there is nothing extant of the Scripture in the Apostles Creed 10. The holy Scripture indeed is the ground and reason why we belieue many points of faith but not the ground why we belieue all Moreouer neyther is it the first ground of all that we belieue by it For the Scripture it self is proued by some other more generall ground to wit by the authority of the Church VVherfore the Scripture is only a particuler ground and not a generall a mediate and not immediate a secondary and not the first and chiefest rule of faith CHAP. IIII. That the priuate or particuler spirit of euery one is not the ground or rule of faith THAT no priuate spirit of any can be the ground of our Faith is farre more euident by the same properties now alledged For none of these ten properties doth agree with the priuate spirit of euery one that belieueth the which we declare by these arguments 1. First there wanteth the foresaid continuance For there is no priuate or particuler person who hath continued from the beginning of the world or shall endure till the end therof as faith hath continued 2. Secondly there wanteth truth because there is no priuate man to be found which cannot erre and be deceiued for as witnesseth the Apostle Euery man is Rom. 3. v. 4. a lyar 3. Thirdly there wanteth certainty in proposing matters of faith vnto vs because none can be certaine that any priuate person can haue such a spirit yea eueÌ„ in our Aduersaries iudgemeÌ„ts For the predestinate only in their opinion haue this spirit euen as they only in their iudgments haue the true fayth but the predestinate are knowen to none but only to God according to that of the Apostle God knoweth who are his The which Caluin 2. Tim. 2 v. 19. Cal. l. 4. Inst c. 1. sect 2. expressely teacheth 4. Fourthly the foresaid strength and immutability is wanting for that a priuate man hath not that strength and immutability of his doctrine Our Aduersaries themselues confesse and experience teacheth vs that they often times change their interpretations of Scriptures and at diuers tymes they teach plaine contraries yea they confesse that this their priuate spirit is not permaneÌ„t with them but often times leaueth and forsaketh them the which they proue out of that place of the 29. or 30. Psalme the eight verse Thou hast turned thy face from me and I became Vid disp Paris an 1566. in disp 1. diâ—i sub finem troubled For thus they affirmed in that famous disputation had at Paris Anno 1566. 5. Fiftly there wanteth that fulnesse sufficiency because no priuat man can define all poynts of fayth seeing that many were defined before he was borne against the ancient heretikes and there wil be many things defined in the Church after his death assoone as there shall arise any new heresies 6. Sixtly there wanteth necessity For before there was any priuate man which now liueth there was true fayth and the same fayth will continue after he is dead 7. Seauenthly there wanteth the seauenth property of the rule of faith seing that by this priuate spirit a Christian cannot be distinguished from an Infidell But in truth all heretikes do bragge and boast that they haue this priuate spirit wheras notwithstanding one condemneth or rather damneth another 8. Eightly there wanteth the eight property For no point of faith can be certainly deduced out of this priuate spirit only seeing that it is oftentimes vncertayne and deceitfull 9. Ninthly there wanteth the ninth property For it is a ridiculous thing for one to endeauour to conuert an infidell to the fayth by bragging only that he hath this priuate spirit the which none can eyther see or vnderstand 10. Tenthly there wanteth the tenth and last property because there is no mention made of this priuat and particuler spirit in the Apostles Creed 11. And the true spirit of faith which is in euery faithfull soule wherof the Apostle speaketh when he saith that we haue the spirit of sayth is not the 2. Cor. 4. v. 13. ground or reason of fayth we heere speak of but it is the helpe of God or the supernaturall gift of fayth whereby our vnderstaÌ„ding is helped to belieue and it is in regard of our vnderstanding as it were the efficieÌ„t cause of the acts of faith But we speake in this place of the formall cause or reason of fayth as it appertaineth to the obiect of Faith which is the word of God and by which we know what is the true reuealed word of God and what is not For albeit the holy Ghost and the gift of faith moue vs to belieue yet they do not rashly moue vs without any reason or ground Eccles 19. v. 4. For he as the wise man sayth who belieueth quickely is light of hart but with a solid and sure ground according to those words of 1. Ioan. 4. v. 1. S. Iohn do not dearely beloued belieue euery spirit but proue the spirits whether they be of God But this proofe and triall necessarily requireth some good reason and sure ground whereof we will speake in the next Chapter 12. Lastly it is to be considered that we do heere disâ—ute of the Catholik faith as it is necessary to al to attaine their eternall saluation not of the speciall faith of one or other the which we know very well may arise or proceede from some particuler or extraordinary reuelation of God but this is not the Catholike faith not an ordinary but an extraordinary fayth not to be admitted generally of all till it be approued and receyued by the Church as presently we will declare more at large CHAP. V. That the Catholike Church is the ground or rule of our Faith THAT the Catholike and visible Church is the most solide and true ground of our faith is manifestly proued by the former properties of the Ground of faith For all those ten properties do very well agree to the Church and to nothing els besides The Church hath the first property to wit a continuall and neuer-interrupted Supâ— cap. 3. huius Controu duration For the Church hath alwaies continued as we haue already proued euen by the testimony of our Aduersaries 2. The Church also hath the second property that is to say a most certaine Supr cap. 7. huius Controu and vndoubted truth because she can neuer erre in faith as we haue proued before 3. She hath also the third property that is to say the infallible certainty on our partes because in the doctrine of the Church we may haue the greatest certainty perspicuity and euidency that possibly we can
perspicuously resolued Their first argument is if the authority of the Church were the ground of fayth then it would follow that our faith relied vpon men and not vpon God for the Church consisteth of men Our Aduersaries do often repeate and inculcate this argument vnto vs. I answeere that the same argument if it were any thing worth would also proue that we should not belieue Scriptures because althose who wrot the books of the Bibles were also men buâ—â—â— we do belieue their writinges not because they were men but because they had a certaine peculiar assistaÌ„ce of the holy Ghost who did so gouerne and direct them that they could not erre so in like manner we belieue the Church and make it the ground of our fayth not as it consisteth of men but as it hath a speciall and continuall assistance of the holy Ghost by whome she is continually gouerned and directed wherby it commeth to passe that she can neuer erre as we haue proued Cap. 7. praeced a little before 2. Wherefore to make the Church the ground of our fayth is nothing els then to make the holy Ghost and Christ himselfe the ground therof For it is he who speaketh vnto vs by the mouth of the Church according to that saying of S. Paul Seeke you an experiment of him that speaketh in me Christ And in another place speaking of his own 2. Cor. 13. v. 3. 1. Thess v. 8. doctrine he sayth therfore he that despiseth these things despiseth not man but God who also hath giueÌ„ his holy spirit in vs. But our Aduersaries do thinke speak too basely of the Church as though it consisted of men only as the Churches of Infidells and Heretikes seeing that the chiefe part of the true Church of Christ is the holy Ghost who is as it were the soule and spirit of the Church 3. But neither is this to make the Scripture or the holy Ghost subiect inferito our men as our Aduersaries are woÌ„t to cauil but oÌ„ly to shew that the holy Ghost is euery where conformable to himself that in all things he neuer differeth or disagreeth froÌ„ himselfe Whether he speak vnto vs by the holy Scripture or by the mouth of the Church as Caluin acknowledgeth Calu. l. 1. Instit c. 9. sect 2. disputing against the Anabaptists and Libertines who by such an argument went about to reiect the holy Scriptures to wit least the holy Ghost might be made subiect and inferiour vnto them 4. The second argument is that Christians may and ought to iudge and examine all things as the Apostle sayth therefore the spirit of euery Christian ought to be the grouÌ„d of al things I answere that by the same argumeÌ„t the Anabaptists Libertines 1. Cor. v. 15. reiectâ—d all the Scriptures that they might only retaine the spirit as witnesseth Caluin but badly for euen as Christians must discerne and iudge all things so must Calâ—â— c. 9. citat sect 1. they also obserue the rule and methode in iudging which the Scripture doth prescribe vnto them and which himselfe appointed but this rule is not euery ones priuate spirit but the spirit of the whole Church For it is altogeather necessary that the rule of fayth be most certayne free from all errors as the spirit of the whole Church is and not that of euery priuate man Hereupon sayth S. Iohn He 1. Ioan. 4. v. 6. which knoweth God heareth vs he who is not of God doth not heare vs in this we know the spirit of truth and the spirit of error We must tâ—erfore iudge of euery man by that they eyther heare or do not heare the Church c because they either agree or disagree from the spirit of the Catholike Church 5. The third argument is that Catholikes proue the Church and the authority thereof by the Scripture therfore Scripture is rather the ground of fayth then the Church I answere first that the proofe of the Church which is taken out of Scriptures when we dispute against heretikes is an argument called by Philosophers ad hominem and it is deduced out of the premises already graunted in which manner also the first principles or grounds of euery science may be proued and out of those thinges also which of themselues are not very strong and certayne So out of the old Testament agaynst the Iewes we proue the new Testament albeit this also is the ground of our fayth because the Iewes do admit and receiue the old Testament but not the new yea also euen out of the Iewish Talmud we proue many things against the Iewes because they admit and approue it as the word of God but yet their Talmud is not the ground of our fayth because this only is as I sayd an argument deduced out of such thinges as they graâ—â—t vnto vs. So in like maÌ„â—er because almost al heretikes admit the Scripture and reject the authority of the Church therefore when we dispute against them we proue the authority of the Church by the Scriptures as premisses already graunted by them But if we were to deale with Infidells or others who doe not admit the Scriptures then the sayd Scriptures were to be proued by the authority of the Church and not contrarywise For it is a thing farre better and more commonly knowne that there Infra 18. buius coÌ„ â—r §. 10. is a Church then that there are the holy Scriptures as afterward we will shew more clearly 6. Secondly I answere that there is so great connexion betwixt the Scripture and the Church that the Scripture may very well be proued by the authority of the Church and againe the church by the authority of the Scripture Neyther should this seeme strange to our Aduersaries For Logicians also know very well that that which by it owne nature is more certaine better knowne may be proued by that which is more certaine and beter knowne vnto vs by a demonstration called by them à posteriori And coÌ„trary wise that which is better knowne vnto vs may be proued by that which is better knowne and more certaine in his owne nature by a demonstration called à priori So the cause is proued by the effect the effect by the cause as fyre is proued by heate à posteriori and heate by the nature of fyre à priori So in like manner by the authority of the Church the which in regard of vs is more certayne and better knowne we proue the Scripture as it were à posteriori and by the authority of the Scripture which in it owne nature is more certaine we proue the true Church of Christ as it were à priori 7. The fourth argument S. Paul testifyeth that the Church is supported by the ground and foundation of the Prophets and Apostles that is to say by their Propheticall and Apostolicall doctrine but if the foresaid doctrine be the ground of the Church it necessarily followeth that this doctriue appeareth to
with the word of God in generall the which they should not doe for ther are three sorts of the word of God to wit that which is belieued preached and written The belieued word is in the hart of the Church that which is preached is in her mouth and that which is written is in her bookes Of the belieued and preached Word the Apostle sayth the word is in thy mouth and in thy hart this is the word of fayth which we preach We Rom. 20. v. 8. confesse that in the belieued and preached word the Church is founded because by the same it is ingendred nourished Rom. 10. v. 10. Ibid v. 14. and gouerned and that vnto this word it is subiect and obedient as vnto the Words of her spouse For indeed this kind of word is necessary for the Church For with our hart sayth the Apostle we belieue vnto Iustice but with the mouth confession is made to saluation And againe How shall they heare without a preacher 2. But the nature of the written word is farre different for this is neyther altogeather necessary for the Church seeing that the Church was without it more then two thousand yeares neyther can the written word be profitable to the Church vnlesse it be also rightly preached and belieued For what doth it profit a man to haue the Bible vnlesse he rightly belieue and vnderstand it 3. But the Scripture whereof we now dispute doth only conteyne the written word but the belieued and preached word is conteined in the visible Church as the necessary and essentiall parts therof seing the one is as it were the life in the hart of the Church the other as it were the speach in her mouth neither can they euer be separated from her according to that saying and promise of God The words which I haue put in thy mouth shall not Isa 59. v. vlt. depart from thy mouth nor from the mouth of thy seede nor from the mouth of thy seedes seede from henceforth for euermore 4. Wherefore this argument doth proue the quite coÌ„trary for seeing that the written word receiueth it profit and authority from the rightly belieued and preached word which are the partes of the Church it is necessary that the written word receiue that authority and vtility from the Church as that wherin only the word rightly preached and belieued is to be found 5. The second argument If the Church should teach any thing contrary to the Scriptures we were not to belieue the Church Therefore the Scripture doth not receiue that authority from the Church but rather the Church from the Scripture I answere that in the same maÌ„ner it may be said that if the Scripture should conteine any thing against truth we should not also belieue it if the holy Ghost should vtter and speake any lye we should not belieue him But thâ—se conditions are indeed impossible and blasphemous against God wherefore they are not only to be admitted but not euen to be proposed of Christians For it is impossible that the Church should teach any thing contrary to the Scriptures for then the holy Ghost should lye because he should teach one thing by the Church and the contrary by the Scriptures 6. The third argument if the Scripture receiue that authority from the Church then the Church should be aboue the Scripture which seemeth to be very absurd I answere That the Church is aboue the Scriptures may be vnderstood two wayes First because the Church exceedeth the Scripture in dignity and excellency and in this sense without all doubt the Church is about the Scripture for the Scripture is made for the Church and not contrary wise All things sayth the Apostles 1. Cor. 4. v. 51. are done for you Christ dyed for the Church and not for the Scriptures the Church belieueth hopeth loueth and prayseth God but the Scripture doth none of these The Church shall reigne and liue euerlastingly with Christ in heauen the Scripture shall perish after the day of Iudgement Lastly the Church conteineth in it the word of God rightly belieued preached and the Holy Ghost it selfe all which do farre exceede the written word in excellency and dignity 7. Secondly it may be vnderstood that the Church is aboue the Scripture so as she may change the Scripture or of Scripture make no Scripture or lastly she may teach some what contrary to Scripture or depart from the true sense of Scripture In which sense the Sectaries of this tyme say that we affirme the Church to be aboue the Scripture And thus it is false that the Church is aboue the Scripture but neyther is there any Catholike which in this sense will affirme that the Bellar. l. 3. de verbo Dei c. vlt. in resp ad 14. argum Church is aboue the Scripture as Bellarmine truly affirmeth For if the Church were in this sense aboue the Scripture the Church should erre and be opposite vnto her â—elfe because in that the Church hath once approued the Scripture she cannot any more reiect and disproue it vnlesse she contradict her selfe which is impossible 8. The fourth argument The holy Scripture receiueth her authority immediatly from God himselfe because he is the Author of the Scripture therefore it doth not receiue it authority from the Church I answere there be two kinds of certaynties the one of the thing in it owne Nature the other in respect of vs so also there are two kinds of authorityes the one of the thing considered in it selfe and this hath the Scripture from her principall Author to wit God himselfe the other is in respect of vs and this it hath from the Church as we haue Cap 13. praeced §. 17. 19. proued before out of Caluin and Beza For we know not otherwise that God is the Author of the Scripture with any certainty of fayth but by the testimony of the Church 9. And that which we haue sayd of the Scripture may also be euidently seene in Christ our Lord who is aboue the Scripture For Christ was forced to proue his authority by miracles that it might the better be knowen and allowed of men For otherwise the Iewes had not beene bound to haue admitted his authority Ioan. 15. v. 14. S. Aug. Tom. 9. Tract 91. in Ioan. Hereupon saith Christ speaking vnto his disciples of the Iewes If I had not done among them workes that no other man hath done they should not haue sinned that is to say of Infidelity not belieuing in Christ aâ— S. Augustine very well expoundeth And in another place speaking vnto the Iewes Ioan. 10. v. 17. he sayth If I doe not the workes of my Father belieue me not 10. But if the authority of Christ which was most exellent in it selfe and immediatly from God stood in need of those meanes wherby it might become knowne vnto vs to the end it might oblige vs to belieue it much more the authority of the Scripture will stand in need
publican 18. Fiftly the Church hath power and authority to punish VVhat will you 1. Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v 10. sayth the Apostle that I come vnto you with a rodde or in charity and with the spirit of mildnesse And in another place If I come againe I will not spare And againe that being present I may not deale hardly according to the power which our Lord hath giuen me vnto edification and not vnto destruction 19. Sixtly the Church absolueth byndeth and retayneth sinnes excommunicateth Matth. 18. v. 19. Ioan. 20. v. 23. as the holy Scriptures doe expresly testify and our Aduersaries doe also confesse all which actes belong vnto Iudges but the Scripture doth none of them 20. The second argument The holy Scripture expresly affirmeth that the Church doth sometymes iudge I indeed absent in body but present in spirit haue 1. Cor. 5. v. 34. 5. already iudged as present him that hath so done in the name of our Lord Iesus Christ you being gathered togeather and my spirit with the vertue of our Lord Iesus Christ to deliuer such an one to Sathan And a little after Do not you iudge of them that are within where the Apostle â— Cor. 5. v. 12. plainly saith that the Pastours of the Church iudge those which are in the Church 21. The third argument is taken from the common practice of the Church aswell in the old as in the new Num. 11. â— 16. 17. 25. Deut. 17. â— 8. â—eq 2. Par. 19. v. â—0 11. Testament For in the old Testament the chiefe iudgement of all causes was ordeined by God himselfe first in the booke of Numbers and afterward it was confirmed in Deuteronomy in which Iudgment the priestes did sit as Iudges and the chiefe Iudge who did giue his sentence for in all thinges which were doubtfull by the expresse commaundement of God the common people were sent to this Iudgment of the Church and not only to the holy Scriptures or to the priuate spirit of any 22. Moreouer till the comming of Christ this manner of iudging continued in the old Law For of it Christ himselfe sayd Vpon the chaire of Moyses haue sitten the sâ—ribes and the Pharisies All thinges therfore whatsoeuer they shall say to you obserue yâ—e and doe yee this Councell or Iudgment in the yeares following by corâ—upting the Greeke word the Iewes called Sanhedrin Matt. 2. v. 2. 3. as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an assembly or Councell 13. In like manner in the new Testament when there arose that controuersy about the obseruation of the legaâ—l ceremonies or customes the Apostles did not Act. 15. v. 28. send their disciples to the holy Scriptures only or to the priuate spirit of any but they assembled themselues togeather and defined what was to be belieued It seemed good say they to the holy Ghost and vs. For Act. 15. v. vlt. Act. 16. v. 4. the holy â—host is as it were the soule of the Church And this Decree of the Apostles S. Paul and S. Barnabas did diuulge and promulgate euery where as appeareth by the same Chapter and the next following where these determinations of the Apostles are called Decrees or according Act. 21. v. 25. to the Greek Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to sâ—y things already iudged wherupon Act. 21. vers 25. the Apostles doe say that iudging and decreeing they had written this 24. In the same manner in the next ages the Arians the MacedoniaÌ„s the Nestorians Eutichians and other old Heretikes were iudged condemned by the Catholike Church in the generall Councells holden at Nice Constantinople Calcedon and others 25. Lastly our Aduersaries in their Consistories and Assemblies doe vsurpe vnto themselues the authority of iudges neither doe they referre the iudgment to the Scriptures alone or to the priuate spirit of any 26. Yea Caluin conuinced by these reasons confesseth that the writinges of euery priuate person must be submitted to the iudgmeÌ„t of the Church Where he also concludeth thus Neither therefore sayth he do we condemne or diminish the authority of the Church neyther do we giue liberty â—o euery froward Calu. in Antid contra Conâ—il Trid. sess 1. in fine fellow to do what he list I would to God they would shew vs such a Church as the holy Scripture doth paint or describe vnto vs we would easily agree about the honour thereof Thus he But we will shew in the ensuing Chapters such a Church as the Scripture describeth I wish also we may agree concerning the honour and authority thereof 27. There are two principall argumentâ— of our Aduersaries the first is that the holy Ghost is not tyed vnto men but â—udgeth freely in whatsoeuer it pleaseth him therefore he is not tyed vnto the Church But the same argument would proue that there is no certainty in the holy Scriptures For they who wrote the Scriptures were men vnto whome according to our Aduersaries opinion the holy Ghost was not tyed I answere therfore that the holy Ghost is not absolutly bound or tyed vnto men but he is tyed to his owne promise as also to the words and promises of Christ For neither the holy Ghost nor Christ himselfe can deceiue vs in not performing their promises because as the Apostle Tit. 1. v. 2. sayth God cannot lie But God hath promised that he wil be with his Church not only one or two dayes or one yeare but euen till the end of the world He promised that he would giue the holy Ghost to remayne Math. vit v. vlt. and stay with vs not for one or two yeares only but euerlastingly It is needfull therfore that he performe and stand to his promises 28. The second argument If those things which we haue said of the Church as Iudge were true it would also follow that the Church is Iudge of the holy Scripture and consequently of the word of God in generall I answere that the word of God in generall cannot be called in question or doubted of by any which professeth Christ For the diuine faith cannot be without some word of God but where there is noe controuersy there is no neede of any Iudge But if of any one part of the word of God whether it be written or not written there arise any controuersy as for example of the true sense of the written word without doubt we must recurre vnto the iudgement of the Church for it belongeth vnto her to iudge of the truesense of the holy Scripture and of the exposition thereof which is the chiefer Ioan. 14. v. 16. part of the written word as also of any doubtfull letter of the holy Scripture for seeing that in times past there haue beene many controuersyes of diuers books of holy Scripture and of the particuler Chapters and parts thereof as also of the true sense of the letter and other
any inuisible and vnknowne Calu. l. 1. Inst c. 8. sect 9. in fine Church but from the visible Roman Church Wherefore sayth Caluin It is most certaine that all the writings of the Prophets and Apostles came no otherwise to all posterity but as it were from hand to hand deliuered vnto vs by the auncient Fathers continually from yeare to yeare Thus he But none hath deliuered the Bibles froÌ„ haÌ„d to hand but the RomaÌ„ Church Wherefore it is as certaine that the Roman Church is the true Church of Christ as that the holy Scripture is true Scripture seeing we do not know this which we haue to be true Scripture but by the authority tradition and testimony of the Roman Church 20. Vnto this that also belongeth Supr c. 5. huius coÌ„trouers which we haue proued before to wit that the true Church doth not only giue a bare testimony but also sufficient authority to the Scriptures for this the only Roman Church and no other aboundaÌ„tly performeth 21. The seauenth reason The office of the true Church is to iudge of all controuersies which do arise among Christians eyther in points of fayth or other Ecclesiasticall affayres But to the Roman Church only and to no other besides all controuersies were brought which arose in the Church eyther in fayth or other Ecclesiasticall matters For vnto this as to the seate Supr c. 7. huius coÌ„t of S. Peter and the supreme Church all had recourse who had any iniury or wrong done them So S. Athanasius Patriarch of Alexandria so Peter his successor so S. Iohn Chrysostome Patriarch of Constantinople and many others did of whom Bellarmine â—aron ToÌ„ 3. 4. 5. 6. 7. Calu. l 4. Inst c. 8. sect 16. and Baronius more at large the which Caluin also cannot deny 22. Heâ—revnto also it belongeth that the Roman Church hath confirmed all generall Councels lawfully assembled as Bellarmine declareth and Baronius more Bellarm. l. 1. de Eccles â—nilit c. â—â— BaroÌ„ loc citaâ—â—â— at large in euery age 23. The eight reason The office of the true Church is to ordaine appoint lawfull Pastors and Ministers of the Sacraments and to conserue alwayes the ordinary vocatioÌ„ as we also proued before But our Aduersaries can assigne no other Church but the Roman which hath alwayes had this ordinary vocation and coÌ„â—inuall succession of Pastors and the ordinary authority to send and institute Pastors in the Church of God 24. The ninth reason The office of the true Church is to teach a true faith without any error so that in no one point Cap. 8. â—u conâ—rou of doctrine necessary to saluation she may erre as we haue already proued out of holy Scripture But our Aduersaries can shew no other Church besids the RomaÌ„ Cap. 7. â—uius coÌ„t which hath not often erred in fayth Neyther dare our Aduersaries affirme that Sand. dâ— visibili Monar Eccles pertotuÌ„ l. 7. Bell. in quinque lib. dâ— Rom. PoÌ„tif Coccius Tom. 1. l. 1. Artic. 11. seq Baron per omnes 12. Tomos Calu. l. 4. Instit c. â— sect 16. subfinem there is as yet among them any visible Church which cannot erre in fayth But Doctor Sanders Bellarmine Coccius Baronius do most euideÌ„tly demonstrate that the Roman Church neuer erred hitherto in doctrine concerning matters of faith 25. And heere it is to be considered that in all other Churches founded by the Apostles yea in the Patriarks seates themselues there haue not byn only heresies but also many Archbishops heretikes but only the Roman Church among them all hath alwaies byn free vnstained with any heresy The which Caluin doth plainly acknowledge when he writeth that the Roman Church in the tyme of old heresyes was not so troublesome as other Churches were and that it kept more exactly then the rest the doctrine once deliuered vnto her by the Apostles But he badly asâ—r beth this to the power and strengeth of nature or to the generous dispositioÌ„ of the Romans not to the prouidence and grace of God 26. Much better did the auncient Bishops of Rome referre it to the singular prouidence of God and to the praier of Christ of the which Christ himselfe speaketh Luc. 2â— v. 32. when he sayth But I haue prayed for thee Peter that thy fayth fayle not And indeed Bellarmine Bell l. 4. de Rom Pont. c. â— alledgeth seauen auncient Bishops of Rome which attribute this to the prayer of Christ 27. The tenth reason The proper and chiefest office of the true Church is to bring men to their eternall saluation so that without her helpe or without her we cannot hope to be saued as we proued before by our Aduersaries doctrine Supr c 2. â—uiuscoÌ„t We aske therfore of them whether our predecessors who liued vnder the Bishops of Rome these thousand yeares past were all damned or no they dare not affirme they were damned but out of the true Church of God we cannot hope for saluation the Roman Church therfore wherein they liued and obteined their saluation is the true Church of Christ CHAP. V. By the signes of the true Church it is declared that the Roman is the true Church of Christ. WE haue declared out of the holy Scriptures that there Cap. 19. huius Controu are foure most certaine signes of the true Church of Christ all which doe proue the Roman to be the same Church we speake of 2. First as concerning the vnity of faith and doctrine the Church of Rome hath the same faith in all and euery particular point therof with the primitiue Church as also with that Church which hath continued now for the space of almost a thousand six hundred yeares as Coccius clearely declareth out of the writings of all both auncient and late Historiâ—raphers Coccius induobus Tom. thesaur and that through euery article â—ow in Controuersy And we will hereâ—fter shew in euery one of them the conâ—ent and harmony of the Roman Church with the Scriptures and auÌ„cient Church But on the other side among our Aduerâ—aries there are many iarres and dissensions in points of Faith euery one of them condemning another of heresy as the forsaid Cocciuâ— manifestly sheweth euen by Coccius Tom. 1. l. 8. Art 7. 8. 9. 10. our Aduersaries owne writings wherfore it is most manifest that there is perfect vnity and agreement in the Roman Church concerning all matters of faith and that our Aduersaries doe differ and disagree almost in euery article therof 3. And heere it is diligently to be considered that this doth not happen vnto our Aduersaries by a meere chaunce only or by the malice of some few of them as they say it doth but euen necessarily out of the nature and condition of their doctrine For they teach that there should be no Superiour vnto whom all should be obedient and submit themselues no iudge of Controuersyes whose iudgment and definition in those
Christ to S. Peter feed my sheep but the beginning proceeded from vnity The primacy was giuen to S. Peter to the end that one Church of Christ and one chayre might be made manifest and knowne Hitherto S. Cyprian 11. But now that these promises of Christ did not only belong to the person of S. Peter but also to all those who were to succeed him in the same office till the end of the world we do thus clearly proue and demonstrate First because S. Peter is heere made the foundation of the Church and the rocke wherupon it is buylded but the Church of Christ alwayes remayneth therfore the foundation therof must alwayes remayne seing that nothing can continue and be without it foundation 12. Moreouer those keyes which were giuen to S. Peter do remayne alwaies in the Church as all our Aduersaries confesse Ergo he also remayneth to whom these keyes were giuen For that authority or those keyes were not giuen for S. Peter alone but for the Church which is alwayes extant It therfore alwaies retayneth those keyes and that authority of bynding or loosing men from their sinnes in S. Peter and his successors till the end of the world 13. And this is that which S. Leo S. Leo Serm â— inaÌ„niu assump suae ad Pontif. saith when he writeth that S. Peter euen to this day gouerneth the Church of God that is to say by his successors insomuch that his dignity neuer fayleth euen in an vnworthy successor But hitherto there was neuer any successor of S. Peter acknowledged in the Church of Christ besides the Bishop of Rome He therefore is the only successor of S. Peter and the supreme Bishop of the Church And the Roman is not only the true Church of Christ but also perferred before all others euen by Christ himselfe 14. The second place is Feed my laÌ„bes Ioan. 21. v. 15. 16. 17. Euseb Emissen Serm in natiu S. Ioan. Euang feede my sheep In which wordes God coÌ„mended to S. Peter not only his lambes which signifieth the common sorte of people but also his sheepe to wit the Pastors and Fathers of his Church First saith Eusebius Emissenus he committed to S. Peter his lambes and then his sheep because he made him not only a Pastor but the Pastor of Pastors Peter therfore feedeth the lambes and also the sheepe He feedeth children and their mothers he ruleth Bern. de consiâ—er ad EugeÌ„ l. â— c. 8. S. Leo Serm. 3. de assump sua ad Pontif. Ioan. 21. v. 15. the people and their Prelates He is therfore the Pastor of all because besides lambes and sheepe there is nothing in the Church Hitherto Eusebius And S. Bernard My sheepe sayth Christ Vnto whome is it not â—layne and manifest that he did not assigne some but all nothing is excepted where there is no distinction made Thus S. Bernard And S. Leo Peter doth properly gouerne all whome principally Christ also gouerneth 15. Furthermore it is manifest that these wordes were spoken to S. Peter and not to the other Apostles seing that Christ asked him thrice Doest thou loue me And moreouer he added more then these that he might make a manifest distinction betwixt S. Peter and the other Apostles 16. Finally it is most certaine that this promise of Christ doth not only appertayne to the person of S. Peter but also to his successors which are to remayne in the Church till the end of the world Ephes 4. v 11. Calu. Beza ib. Confess Rupell Art 25. For both the Apostle doth plainly testify and our Aduersaries do also confesse that the office of a Pastor is ordinary and shall alwaies continue and be in the Church of God 17. And the chiefest reason thereof is because we stand in no lesse need now of a supreme Pastour then they which were in the primitiue Church whileâ— yet the Apostles were aliue yea we haue much more need therof besides that there are still and alwaies shal be some sheep of Christ therfore there shall also still continue their chiefe Pastours The Româ—n Church therfore is not only the true Church of Christ but also that wherein S. Peters successor and the supreme Pastour of the whole Church of Christ remayneth 18. But these two places are so manifest that they cannot be confuted or wrested to any other sense vnlesse we till reduce all wordes to a metaphoricall signification or other figuratiue speaches the which is a common tricke of our Aduersaries when they are vrged with plaine wordes of the holy scripture But against all these falsifications of our Aduersaries we must alwaies obserue that rule of the S. Aug. tom 3. de doctrin Christi l. 3. cap. 1â— Catholike Church taken out of S. Augustine to wit that we must neuer depart from the proper signification of the words of holy Scripture vnlesse we be forced by the authority of some more euident poynt of faith wherunto the proper significatioÌ„ of the wordes do manifestly repugne For otherwise if we might as often as we would refuse and lâ—aue the proper signification of the wordes there will be nothing lesse certayne in all the holy Scripture 19. Moreouer it will be an easy matter for euery one to fly to metaphors and improper significatioÌ„s when he is pressed with the playne words of holy Scripture but there is nothing heere that should force vs to depart from the true and proper sense of the wordes None therefore but desperate and carelesse of their owne saluation will giue credit and bâ—lieue these foolish toyes and dreames of our Aduersaries inuented only by them in hatred and contempt of the Bishop of Rome 20. Yea he will rather imbrace and follow the vniforme consent and vnderstanding of the auncient Fathers and of all the whole Church For the holy Fathers in many places do affirme that these Bellar. l. 1. de Rom. Pont. c. 10 14. Coccius To. 1. l. 7. Art 4. two places of the holy Scripture are to be vnderstood litterally of Saint Peter the which Bellarmine and Coccius haue diligently gathered togeather as many other Catholike Authors haue done before them But because this matter is so cleare and manifest that euen our Aduersaries cannot deny it as we will plainly shew in the next Chapter we wil not now spend any more tyme in alleadging of Authors 21. But our Aduersaries doe heere cry out and obiect against vs that the holy Fathers doe sometymes affirme that the Church was built vpon the fayth of S. Peter and sometymes vpon his confession As though forsooth there were any among vs so foolish as to thinke that the Church was built vpon S. Peters back or shoulders or vpon S. Peter as he was an Infidell or dumme and not rather vpon S. Peter as indued and replenished with the gift of faith confessing and professing openly the mysteries thereof Wherfore it is all one whether we say that the Church is built vpon S. Peter or vpon his faith and
confession for we do not separate S. Peter from his fayth or from the publike profession therof but we only affirme that the Church of Christ was built vpon the faith and confession of S. Peter alone and of no other 22. And hence it is that the same holy Fathers who in some places affirme that the Church was built vpon the faith and confession of S. Peter do els where S. Epiph. contra Haeres 50. quae est CatharoruÌ„ ChrysoÌ„st HoÌ„ 55. in Mat. S. Aug. Tom 1. l. retractat cap. 21. plainly testify that it was built vpon S. Peter himselfe Yea euen in the same place they sometymes say that it was built vpon the faith or confession of S. Peter and sometymes vpon S. Peter himselfe as appeareth by S. Epiphanius and S. Chrysostome 23. We know also very well that S. Augustine in some places vnderstood by this word Rocke Christ himselfe but he doth not reiect the common exposition of other holy Fathers yea he confirmeth the same by the authority of S. Ambrose and he testifieth himselfe that he held that opinion in other places For they are not to be reprehended but rather to be greatly commended who attribute many litterall senses to the same wordes of the holy Scripture so that they do not reiect and condemne the common and approued sense of the whole Church as we haue already declared out of S. Augustine Contro 1. c. 15. §. 7. seq 24. Truely euen our Aduersaries themselues confesse that the forsayd exposition of S. Augustine is both forced harsh in it selfe For seeing that neyther in the words of Christ which goe before nor in the confessioÌ„ it selfe of S. Peter there is any mention made of a rock the particle this cannot demonstrate that which is not in Calu. ad haec verba S. Mat. in sua harmonia Beza inc 16. Mat. ad v. 18. the whole sentence but violently Wherfore our Aduersaries leauing this exposition of S. Augustine they vnderstand by the rock eyther the fayth of S. Peter as Caluin doth or with Beza his confession And they both confesse that the word Cepha in the Syriacke tongue is the same in both places when Christ sayth Thou art Peter and vpon this rocke and the Greeke word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations and not in substance 25. But albeit Caluin commendeth CaluÌ„ loco citato that deriuatioÌ„ of the word Peter which S. Augustine setteth down to wit that Petrus is named of Petrâ— as Christianus of Christo yet Beza loco citato Beza writeth more truely that Christ speaking in the Syriake toung vsed no deriuation of names but sayd Cepha in both places Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs the which they themselues acknowledge not to be the litterall sense of the wordes CHAP. VII That the Church of Rome is the chiefest and head of all other is proued out of the ancient Fathers and euen by the confession of our Aduersaries theÌ„selues THE auncient holy Fathers do not only with vniforme consent affirme the Roman to be the true Church of Christ but also that it is the chiefest most principall Church of all in so much that they affirme it to be the head of the whole visible Church of Christ and many other things they do write in the prayse and commendation of the Roman Church and of the Pope the supreme Pastor thereof as may euidently be seene in Catholike writers Bell. l. 2. de Rom. pont c. 13. seq Coâ—c ToÌ„ 1 l. 7. art 5. 6. 7. which are related by Bellarmine and Coccius We for breuity sake will only alledge two of the holy Fathers by whom it may easily be gathered what was the iudgment and opinion of the rest concerning this matter 2. The first is that most ancient holy S. Irenaeus who liued euen in the Apostles S. Iren. l. â— aduâ—rs haeres cap. 3. tyme. Because saith he it would be too long to recount in this volume the succession of all Churches we proposing the tradition and â—ayth of the greatest most ancient and best knowne Church founded by the two glorious Apostles Peter and Paul which by preaching and succession of Bishops hath descended euen from the Apostles to vs do confound all those who by any meanes gather any thing contrary to that they should eyther by their owne foolish fancies or by vayne glory or by the great blindnesse of their vnderstanding or following any badde opinion For all other Churches that is to say all faythfull true belieuers threughout the whole world must needes come vnto this Church by reason of the most potent principality thereof Hitherto are the wordes of S. Irenaeus And afterward he recounteth the succession of all the Popes of Rome till S. Aug. Tom. 9. â— tract 56. in Euang. S. Ioan. his tyme. 3. The other is S. Augustine whom our Aduersaries also esteeme very much VVho knoweth not sayth he that blessed S. Peter was the chiefe and head of all the Apostles Thus S. August Tom. 2. Epist 162. ad Episc DonatistaruÌ„ S. Augustine of S. Peter But speaking of the Church of Rome he sayth In the Romane Church hath alwayes florished the chiefe power and authority of the Apostolicall chayre If we beliâ—ue S. Augustine nothing is more cleare and manifest 4. But it is not necessary to cite any more places of the holy Fathers For euen our Aduersaries confesse that this was the common opinion of all the auncient Fathers Bucerus in praeparator ad Concil concerning this matter Thus writeth Martin Bucer sometymes Caluins maister and chiefe Patron not only in his owne name but also of all the Lutheranes VVe confesse plainly with all â—ur harts sayth he that among the auncient Fathers of the Church the Church of Rome hath alwayes obteined the chiefest authority and supremacy aboue all others because it hath the chayre of S. Peter and whose Bishops haue alwayes byn accouÌ„ted the successors of S. Peter Thus Bucer 5. And Caluin albeit he inueigheth bitterly against the Church of Rome yet constrained to speake truth writeth in Calu. l. 4. Inst it c. â— sect 16. this manner I will first say this aforehand that I deny not but that the old writers doe euery where giue great honour to the Church of Rome and do speake reuerently of it And a little after he sayth thus For that same opinion which I wot not how was growne in force that it was founded Calu. l. 4. Instit c. 7. sect 11. Verba istornm actor cicantur ab ab ipsis Luth. in l. colloq Alâ—ing Extant etiaÌ„ apud Sand. l. 1. de â—ustif cap. 1. De Smalcald articul Philippi subscript habetur ibid. à facult VVitteÌ„b edito coÌ„tra Gâ—so PeuceruÌ„ an 1597. in princ c. 6. fol. 60. p. 1. and ordeined by the ministery of Peter much auailed to